urging you to behave

¹¹ Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. ¹² Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation. ¹

Abstain from the passions of the flesh.

Keep your conduct before the unsaved honorable.

Y to keep a witness for the Lord Jesus

Once again, Peter refers to his readers as sojourners and pilgrims. He uses those same terms in chapter 1, verses 1 and 17 (see commentary on pp. 114 and 130). His instructions and encouragement fall into three specific areas of Christian lifestyle.

1. Live good lives (vv. 11–15). Peter shares three specific steps which we should follow in living good lives before God, the world, and one another.

“Abstain from fleshly lusts” (v. 11). Godly living always begins with the forsaking of sin. The word “abstain” (apéchomaı́) is the same word which Paul used when he wrote, “Abstain from every form of evil” (1 Thess. 5:22). These fleshly lusts are literally at war with our souls (psuché́)—the spiritual part of us. If we are to live good, godly lives, we must forsake those fleshly lusts.

“[Have] your conduct honorable among the Gentiles” (v. 12). Peter returns to one of the basic themes of this epistle—that of holy conduct. He reminds us vividly that God is not merely concerned with our profession; He is concerned with our possession—our lifestyle. He desires that we live holy and honorable lives; that our “conduct” (anastrophe) may be observed as good by outsiders (see commentary on 1 Pet. 1:15, p. 128).

In fact, they should not only see our good works; our honorable (honest) conduct should result in their glorifying God. As Jesus said, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matt. 5:16).²

5. He warns them to beware of fleshly lusts, v. 11. Even the best of men, the chosen generation, the people of God, need an exhortation to abstain from the worst sins, which the apostle here proceeds most earnestly and affectionately to warn them against. Knowing the difficulty, and yet the importance of the duty, he uses his utmost interest in them: Dearly beloved, I beseech you. The duty is to abstain from, and to suppress, the first inclination or rise of fleshly lusts. Many of them proceed from the corruption of nature, and in their exercise depend upon the body, gratifying some sensual appetite or inordinate inclination of the flesh. These Christians ought to avoid, considering, 1. The respect they have with God and good men: They are dearly beloved. 2. Their condition in the world: They are strangers and pilgrims, and should not impede their passage by giving into the wickedness and lusts of the country through which they pass. 3. The mischief and danger these sins do: “They war against the soul; and therefore your souls ought to war against them.” Learn, (1.) The grand mischief that sin does to man is this, it wars against the soul; it destroys the moral liberty of the soul; it weakens and debilitates the soul by impairing its faculties; it robs the soul of its comfort and peace; it debases and destroys the dignity of the soul, hinders its present prosperity, and plunges it into everlasting misery. (2.) Of all sorts of sin, none are more injurious to the soul than fleshly lusts. Carnal appetites, lewdness, and sensuality, are most odious to God, and destructive to man’s soul. It is a sore judgment to be given up to them.³

2:11 aliens and strangers. In this section, Peter called his readers to a righteous life in a hostile world. Christians are foreigners in a secular society because their citizenship is in heaven. There are 3 perspectives from which Christians can look at their obligations: 1) strangers (vv. 11, 12); 2) citizens (vv. 13–17); and 3) servants (vv. 18–20). In vv. 21–25, Peter shows how Christ set the example by living a perfect life in the midst of His hostile environment. abstain from fleshly lusts. Perhaps more lit. “hold yourself away from fleshly lusts.” In order to have an impact on the world for God, Christians must be disciplined in an inward and private way by avoiding the desires of the fallen nature (cf. Gal 5:19–21, where “fleshly lusts” include much more than sexual temptations). which wage war against the soul. “War,” i.e., to carry on a military campaign. Fleshly lusts are personified as if they were an army of rebels or guerrillas who incessantly search out and try to destroy the Christian’s joy, peace and usefulness (cf. 4:2, 3).

2:12 behavior excellent. The Gr. word for “excellent” is rich in meaning and implies the purest, highest, noblest kind of goodness. It means “lovely,” “winsome,” “gracious,” “noble,” and “honorable.” Having been disciplined in the inward and private side, the Christian must outwardly live among non-Christians in a way which reflects that inward discipline. evildoers. The early Christians were falsely accused of rebellion against the government with such false accusations as: terrorism (burning Rome; see Introduction: Background and Setting), atheism (no idols or emperor worship), cannibalism (rumors about the Lord’s Supper), immorality (because of their love for one another), damaging trade and social progress, and leading slaves into insurrection. Cf. Ac 16:18–21; 19:19, 24–27. day of visitation. A common phrase in the OT (Is 10:3; Jer 27:22) warning of God’s “visitation,” His drawing near to people or nations in either judgment or blessing. In the NT, “visitation” speaks of redemption (Lk 1:68; 7:16; 19:44). Peter was teaching that when the grace of God visits the heart of an unbeliever, he will respond with saving faith and glorify God because he remembers the testimony of believers he had observed. Those who don’t believe will experience the visitation of His wrath in the final judgment.⁴

2:12 conduct honorable. The Gr. word for “honorable” is rich in meaning and implies the purest, highest, noblest kind of goodness. It means “lovely,” “winsome,” “gracious,” “noble,” and “excellent.” Having been disciplined in the inward and private side, the Christian must outwardly live among non-Christians in a way which reflects that inward discipline. evildoers. The early Christians were falsely accused of rebellion against the government with such false accusations as: terrorism (burning Rome; see Introduction: Background and Setting), atheism (no idols or emperor worship), cannibalism (rumors about the Lord’s Supper), immorality (because of their love for one another), damaging trade and social progress, and leading slaves into insurrection. Cf. Acts 16:18–21; 19:19, 24–27. day of visitation. A common phrase in the OT (Is. 10:3; Jer. 27:22) warning of God’s “visitation,” His drawing near to people or nations in either judgment or blessing. In the NT, “visitation” speaks of redemption (Luke 1:68; 7:16; 19:44). Peter was teaching that when the grace of God visits the heart of an unbeliever, he will respond with saving faith and glorify God because he remembers the testimony of believers he had observed. Those who don’t believe will experience the visitation of His wrath in the final judgment.⁵

11. As strangers, or sojourners. There are two parts to this exhortation,—that their souls were to be free within from wicked and vicious lusts; and also, that they were to live honestly among men, and by the example of a good life not only to confirm the godly, but also to gain over the unbelieving to God.

And first, to call them away from the indulgence of carnal lusts, he employs this argument, that they were sojourners and strangers. And he so calls them, not because they were banished from their country, and scattered into various lands, but because the children of God, wherever they may be, are only guests in this world. In the former sense, indeed, he called them sojourners at the beginning of the Epistle, as it appears from the context; but what he says here is common to them all. For the lusts of the flesh hold us entangled, when in our minds we dwell in the world, and think not that heaven is our country; but when we pass as strangers through this life, we are not in bondage to the flesh.

By the lusts or desires of the flesh he means not only those gross concupiscences which we have in common with animals, as the Sophists hold, but also all those sinful passions and affections of the soul, to which we are by nature guided and led. For it is certain that every thought of the flesh, that is, of unrenewed nature, is enmity against God. (Rom. 8:7.)

Which war against the soul. Here is another argument, that they could not comply with the desires of the flesh, except to their own ruin. For he refers not here to the contest described by Paul in the seventh chapter of Romans, and in the fifth of the Galatians, as he makes the soul to be an antagonist to the flesh: but what he says here is, that the desires of the flesh, whenever the soul consents to them, lead to perdition. He proves our carelessness in this respect, that while we anxiously shun enemies from whom we apprehend danger to the body, we willingly allow enemies hurtful to the soul to destroy us; nay, we as it were stretch forth our neck to them.

12. Your conversation. The second part of the exhortation is, that they were to conduct themselves honestly towards men. What, indeed, precedes this in order is, that their minds should be cleansed before God; but a regard should also be had to men, lest we should become a hindrance to them. And he expressly says among the Gentiles; for the Jews were not only hated everywhere, but were also almost abhorred. The more carefully, therefore, ought they to have laboured to wipe off the odium and infamy attached to their name by a holy life and a well-regulated conduct.1 For that admonition of Paul ought to be attended to, “To give no occasion to those who seek occasion.” Therefore the evil speakings and the wicked insinuations of the ungodly ought to stimulate us to lead an upright life; for it is no time for living listlessly and securely, when they sharply watch us in order to find out whatever we do amiss.

That they—may glorify God. He intimates that we ought thus to strive, not for our own sake, that men may think and speak well of us; but that we may glorify God, as Christ also teaches us. And Peter shews how this would be effected, even that the unbelieving, led by our good works, would become obedient to God, and thus by their own conversion give glory to him; for this he intimates by the words, in the day of visitation. I know that some refer this to the last coming of Christ; but I take it otherwise, even that God employs the holy and honest life of his people, as a preparation, to bring back the wandering to the right way. For it is the beginning of our conversion, when God is pleased to look on us with a paternal eye; but when his face is turned away from us, we perish. Hence the day of visitation may justly be said to be the time when he invites us to himself.⁶

1 The Holy Bible: English Standard Version. (2001). (1 Pe 2:11–12). Wheaton: Standard Bible Society.

2 Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, pp. 143–144). Nashville, TN: Thomas Nelson Inc.

3 Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2427). Peabody: Hendrickson.

4 MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Pe 2:11–12). Nashville, TN: Thomas Nelson Publishers.

5 MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., pp. 1942–1943). Nashville, TN: Word Pub.

6 Calvin, J., & Owen, J. (2010). Commentaries on the Catholic Epistles (pp. 77–79). Bellingham, WA: Logos Bible Software.

THE PRIESTHOOD

Jesus Christ, “the living stone,” invites us to become “living stones” so that He might use us to build His church. We cannot live in spiritual isolation. We must be available to Him and to each other so that our Lord can use our lives to build the kingdom of Christ.

Also, Peter states that we are being built into “a holy priest-hood” (v. 5). Within the first covenant, the priesthood belonged to the sons of Aaron and the tribe of Levi. These priests had at least three distinctives. First, they had direct access to God. At appointed times they went into the Holy of Holies to communicate with God.

Second, the priests represented the people of Israel to God. And, third, they brought offerings to God for the people. It was an honor to be chosen as a priest within the first covenant.

Within the second covenant, states Peter, all believers are being built into a holy priesthood. The New Covenant provides for a priesthood of all believers. We no longer need others to represent us to God. We have direct access to Him through Jesus Christ (Heb. 10:1–25).

Thus, we are those who should be offering up spiritual sacrifices acceptable to God through Jesus Christ (v. 5). This should be a vital part of Christian lifestyle. The writer of Hebrews declares, “Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips giving thanks to His name” (Heb. 13:15). It is always appropriate to praise God, and the sacrifice of praise is always acceptable to Him.

Peter summarizes this exciting teaching in verses 5–6: If we allow Christ to build us up into a spiritual house as living stones, and if we allow Him to build us into a holy priesthood, and if we continue to offer up spiritual sacrifices which are acceptable to God through Jesus Christ, and if we believe on Him, we will by no means be put to shame. Sin always brings ultimate shame, but the life of obedience will assure us that we will never stumble nor ever be put to shame. Instead, we are becoming a part of a spiritual temple which is eternal.¹

“An holy priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” Another picture which this epistle gives to us is that of a holy priesthood. All believers are living stones. All believers are priests. We are a holy priesthood, and later Peter calls it a royal priesthood. As priests we are to offer up spiritual sacrifices, acceptable to God in Jesus Christ. Praise to God is such a spiritual sacrifice. Your monetary offering to the Lord is such a spiritual sacrifice. I don’t know why people think that money cannot be spiritual. It all depends on the way money is used. And then, you can offer yourself to God. That is a spiritual sacrifice.²

5. Ye also, as lively or living stones, are built up. The verb may be in the imperative as well as in the indicative mood, for the termination in Greek is ambiguous. But in whatever way it is taken, Peter no doubt meant to exhort the faithful to consecrate themselves as a spiritual temple to God; for he aptly infers from the design of our calling what our duty is. We must further observe, that he constructs one house from the whole number of the faithful. For though every one of us is said to be the temple of God, yet all are united together in one, and must be joined together by mutual love, so that one temple may be made of us all. Then, as it is true that each one is a temple in which God dwells by his Spirit, so all ought to be so fitted together, that they may form one universal temple. This is the case when every one, content with his own measure, keeps himself within the limits of his own duty; all have, however, something to do with regard to others.

By calling us living stones and spiritual building, as he had before said that Christ is a living stone, he intimates a comparison between us and the ancient temple; and this serves to amplify divine grace. For the same purpose is what he adds as to spiritual sacrifices. For by how much the more excellent is the reality than the types, by so much the more all things excel in the kingdom of Christ; for we have that heavenly exemplar, to which the ancient sanctuary was conformable, and everything instituted by Moses under the Law.

A holy priesthood. It is a singular honour, that God should not only consecrate us as a temple to himself, in which he dwells and is worshipped, but that he should also make us priests. But Peter mentions this double honour, in order to stimulate us more effectually to serve and worship God. Of the spiritual sacrifices, the first is the offering of ourselves, of which Paul speaks in Romans 12:1; for we can offer nothing, until we offer to him ourselves as a sacrifice; which is done by denying ourselves. Then, afterwards follow prayers, thanksgiving, almsdeeds, and all the duties of religion.

Acceptable to God. It ought also to add not a little to our alacrity, when we know that the worship we perform to God is pleasing to him, as doubt necessarily brings sloth with it. Here, then, is the third thing that enforces the exhortation; for he declares that what is required is acceptable to God, lest fear should make us slothful. Idolaters are indeed under the influence of great fervour in their fictitious forms of worship; but it is so, because Satan inebriates their minds, lest they should come to consider their works; but whenever their consciences are led to examine things, they begin to stagger. It is, indeed, certain that no one will seriously and from the heart devote himself to God, until he is fully persuaded that he shall not labour in vain.

But the Apostle adds, through Jesus Christ. There is never found in our sacrifices such purity, that they are of themselves acceptable to God; our self-denial is never entire and complete, our prayers are never so sincere as they ought to be, we are never so zealous and so diligent in doing good, but that our works are imperfect, and mingled with many vices. Nevertheless, Christ procures favour for them. Then Peter here obviates that want of faith which we may have respecting the acceptableness of our works, when he says, that they are accepted, not for the merit of their own excellency, but through Christ. And it ought to kindle the more the ardour of our efforts, when we hear that God deals so indulgently with us, that in Christ he sets a value on our works, which in themselves deserve nothing. At the same time, the words, by or through Christ, may be fitly connected with offering; for a similar phrase is found in Heb. 13:15, “Through him let us offer the sacrifice of praise to God.” The sense, however, will remain the same; for we offer sacrifices through Christ, that they may be acceptable to God.³

1 Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, pp. 139–140). Nashville, TN: Thomas Nelson Inc.

2 McGee, J. V. (1991). Thru the Bible commentary: The Epistles (1 Peter) (electronic ed., Vol. 54, pp. 50–51). Nashville: Thomas Nelson.

3 Calvin, J., & Owen, J. (2010). Commentaries on the Catholic Epistles (pp. 64–66). Bellingham, WA: Logos Bible Software.

conerstone

⁴ As you come to him, a living stone rejected by men but in the sight of God chosen and precious, ⁵ you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. ⁶ For it stands in Scripture:

“Behold, I am laying in Zion a stone,

a cornerstone chosen and precious,

and whoever believes in him will not be put to shame.”

⁷ So the honor is for you who believe, but for those who do not believe,

“The stone that the builders rejected

has become the cornerstone,”

⁸ and

“A stone of stumbling,

and a rock of offense.”

They stumble because they disobey the word, as they were destined to do. ¹

2:4 living stone: This phrase anticipates the Old Testament quotations in vv. 6–8. Jesus, as a living stone, is superior to the Old Testament temple. These words also may be a subtle attack on the dead stone idols that the Gentiles worshiped prior to becoming Christians. Thus Jesus is greater than the traditions received from the fathers (1:18), He is greater than the temple in Jerusalem, and He is greater than the traditions of the Gentiles with their lifeless stone idols. The new building of God, of which Jesus is the Cornerstone, is living: it is the assembly of all believers, the church (v. 5). rejected: Not to receive Christ is to reject Him (see John 3:18; Rom. 1:18–23).²

5. Peter uses the same figure that Paul had used and says, ye also, as lively stones or “and like living stones you are yourselves being built into a spiritual house so that you may be a holy priesthood.” The preposition used in the original language here implies that the purpose for which these Gentile Christian stones are being selected, trimmed, and built into a structure is that they might function as a holy priesthood. With this, Peter again changes the figure momentarily from buildings and stones to the priesthood. Since the priesthood in the Old Testament had the function of offering animal sacrifices acceptable to God, in the metaphor the church as the new priesthood offers sacrifices through Jesus Christ, but they are spiritual sacrifices. The author of Hebrews (13:15) also uses the same figures but more specifically names the sacrifices as those of praise and confessing His name.³

The word precious means honoured or prized, highly esteemed. Christ is not simply a stone but a precious one. Though the word ‘precious’ can refer to gems, here its special relevance is to the value of the cornerstone. God has made that special selection regardless of men’s valuation. So notice again that the fact that Christ was chosen and precious though rejected by men, emphasises God’s sovereign love not only in relation to Christ, but also to those who have come to him. Whatever their circumstances, they can be reassured that God is in control of their situation.

Nothing in God’s creation is as permanent as stones. Natural stones and especially precious stones are a wonderful visual aid of the security enjoyed by those who are living stones.

A popular twentieth century song informs us that ‘Diamonds are forever’ well almost perhaps, but not quite. They are not eternal—we are!⁴

1. In this metaphorical description of Jesus Christ, he is called a stone, to denote his invincible strength and everlasting duration, and to teach his servants that he is their protection and security, the foundation on which they are built, and a rock of offence to all their enemies. He is the living stone, having eternal life in himself, and being the prince of life to all his people. The reputation and respect he has with God and man are very different. He is disallowed of men, reprobated or rejected by his own countrymen the Jews, and by the generality of mankind; but chosen of God, separated and fore-ordained to be the foundation of the church (as ch. 1:20), and precious, a most honourable, choice, worthy person in himself, in the esteem of God, and in the judgment of all who believe on him. To this person so described we are obliged to come: To whom coming, not by a local motion, for that is impossible since his exaltation, but by faith, whereby we are united to him at first, and draw nigh to him afterwards. Learn, (1.) Jesus Christ is the very foundation-stone of all our hopes and happiness. He communicates the true knowledge of God (Mt. 11:27); by him we have access to the Father (Jn. 14:6), and through him are made partakers of all spiritual blessings, Eph. 1:3. (2.) Men in general disallow and reject Jesus Christ; they slight him, dislike him, oppose and refuse him, as scripture and experience declare, Isa. 53:3. (3.) However Christ may be disallowed by an ungrateful world, yet he is chosen of God, and precious in his account. He is chosen and fixed upon to be the Lord of the universe, the head of the church, the Saviour of his people, and the Judge of the world. He is precious in the excellency of his nature, the dignity of his office, and the gloriousness of his services. (4.) Those who expect mercy from this gracious Redeemer must come to him, which is our act, though done by God’s grace—an act of the soul, not of the body—a real endeavour, not a fruitless wish.

2. Having described Christ as the foundation, the apostle goes on to speak of the superstructure, the materials built upon him: You also, as living stones, are built up, v. 6. The apostle is recommending the Christian church and constitution to these dispersed Jews. It was natural for them to object that the Christian church had no such glorious temple, nor such a numerous priesthood; but its dispensation was mean, the services and sacrifices of it having nothing of the pomp and grandeur which the Jewish dispensation had. To this the apostle answers that the Christian church is a much nobler fabric than the Jewish temple; it is a living temple, consisting not of dead materials, but of living parts. Christ, the foundation, is a living stone. Christians are lively stones, and these make a spiritual house, and they are a holy priesthood; and, though they have no bloody sacrifices of beasts to offer, yet they have much better and more acceptable, and they have an altar too on which to present their offerings; for they offer spiritual sacrifices, acceptable to God by Jesus Christ. Learn, (1.) All sincere Christians have in them a principle of spiritual life communicated to them from Christ their head: therefore, as he is called a living stone, so they are called lively, or living stones; not dead in trespasses and sins, but alive to God by regeneration and the working of the divine Spirit. (2.) The church of God is a spiritual house. The foundation is Christ, Eph. 2:22. It is a house for its strength, beauty, variety of parts, and usefulness of the whole. It is spiritual foundation, Christ Jesus,—in the materials of it, spiritual persons,—in its furniture, the graces of the Spirit,—in its connection, being held together by the Spirit of God and by one common faith,—and in its use, which is spiritual work, to offer up spiritual sacrifices. This house is daily built up, every part of it improving, and the whole supplied in every age by the addition of new particular members. (3.) All good Christians are a holy priesthood. The apostle speaks here of the generality of Christians, and tells them they are a holy priesthood; they are all select persons, sacred to God, serviceable to others, well endowed with heavenly gifts and graces, and well employed. (4.) This holy priesthood must and will offer up spiritual sacrifices to God. The spiritual sacrifices which Christians are to offer are their bodies, souls, affections, prayers, praises, alms, and other duties. (5.) The most spiritual sacrifices of the best men are not acceptable to God, but through Jesus Christ; he is the only great high priest, through whom we and our services can be accepted; therefore bring all your oblations to him, and by him present them to God.

II. He confirms what he had asserted of Christ being a living stone, etc., from Isa. 28:16. Observe the manner of the apostle’s quoting scripture, not by book, chapter, and verse; for these distinctions were not then made, so no more was said than a reference to Moses, David, or the prophets, except once a particular psalm was named, Acts 13:33. In their quotations they kept rather to the sense than the words of scripture, as appears from what is recited from the prophet in this place. He does not quote the scripture, neither the Hebrew nor Septuagint, word for word, yet makes a just and true quotation. The true sense of scripture may be justly and fully expressed in other than in scripture—words. It is contained. The verb is active, but our translators render it passively, to avoid the difficulty of finding a nominative case for it, which had puzzled so many interpreters before them. The matter of the quotation is this, Behold, I lay in Zion. Learn, 1. In the weighty matters of religion we must depend entirely upon scripture—proof; Christ and his apostles appealed to Moses, David, and the ancient prophets. The word of God is the only rule God hath given us. It is a perfect and sufficient rule. 2. The accounts that God hath given us in scripture concerning his Son Jesus Christ are what require our strictest attention. Behold, I lay, etc. John calls for the like attention, Jn. 1:29. These demands of attention to Christ show us the excellency of the matter, the importance of it, and our stupidity and dulness. 3. The constituting of Christ Jesus head of the church is an eminent work of God: I lay in Zion. The setting up of the pope for the head of the church is a human contrivance and an arrogant presumption; Christ only is the foundation and head of the church of God. 4. Jesus Christ is the chief corner-stone that God hath laid in his spiritual building. The corner-stone stays inseparably with the building, supports it, unites it, and adorns it. So does Christ by his holy church, his spiritual house. 5. Jesus Christ is the corner-stone for the support and salvation of none but such as are his sincere people: none but Zion, and such as are of Zion; not for Babylon, not for his enemies. 6. True faith in Jesus Christ is the only way to prevent a man’s utter confusion. Three things put a man into great confusion, and faith prevents them all-disappointment, sin, and judgment. Faith has a remedy for each.

III. He deduces an important inference, v. 7. Jesus Christ is said to be the chief corner-stone. Hence the apostle infers with respect to good men, “To you therefore who believe he is precious, or he is an honour. Christ is the crown and honour of a Christian; you who believe will be so far from being ashamed of him that you will boast of him and glory in him for ever.” As to wicked men, the disobedient will go on to disallow and reject Jesus Christ; but God is resolved that he shall be, in despite of all opposition, the head of the corner. Learn, 1. Whatever is by just and necessary consequence deduced from scripture may be depended upon with as much certainty as if it were contained in express words of scripture. The apostle draws an inference from the prophet’s testimony. The prophet did not expressly say so, but yet he said that from which the consequence was unavoidable. Our Saviour bids them search the scriptures, because they testified of him; and yet no place in those scriptures to which he there refers them said that Jesus of Nazareth was the Messiah. Yet those scriptures do say that he who should be born of a virgin, before the sceptre departed from Judah, during the second temple, and after Daniel’s seventy weeks, was the Messiah; but such was Jesus Christ: to collect this conclusion one must make use of reason, history, eye-sight, experience, and yet it is an infallible scripture—conclusion notwithstanding. 2. The business of a faithful minister is to apply general truths to the particular condition and state of his hearers. The apostle quotes a passage (v. 6) out of the prophet, and applies it severally to good and bad. This requires wisdom, courage, and fidelity; but it is very profitable to the hearers. 3. Jesus Christ is exceedingly precious to all the faithful. The majesty and grandeur of his person, the dignity of his office, his near relation, his wonderful works, his immense love—every thing engages the faithful to the highest esteem and respect for Jesus Christ. 4. Disobedient people have no true faith. By disobedient people understand those that are unpersuadable, incredulous, and impenitent. These may have some right notions, but no solid faith. 5. Those that ought to be builders of the church of Christ are often the worst enemies that Christ has in the world. In the Old Testament the false prophets did the most mischief; and in the New Testament the greatest opposition and cruelty that Christ met with were from the scribes, pharisees, chief priests, and those who pretended to build and take care of the church. Still the hierarchy of Rome is the worst enemy in the world to Jesus Christ and his interest. 6. God will carry on his own work, and support the interest of Jesus Christ in the world, notwithstanding the falseness of pretended friends and the opposition of his worst enemies.⁵

*

1 The Holy Bible: English Standard Version. (2001). (1 Pe 2:4–8). Wheaton: Standard Bible Society.

2 Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson Study Bible: New King James Version (1 Pe 2:4). Nashville: T. Nelson Publishers.

3 Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2606). Nashville: Thomas Nelson.

4 Cleave, D. (1999). 1 Peter (pp. 57–58). Ross-shire, Great Britain: Christian Focus Publications.

5 Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2426). Peabody: Hendrickson.

rcc

LIST OF CATHOLIC HERESIES
And HUMAN TRADITIONS
ADOPTED and PERPETUATED by the ROMAN CATHOLIC CHURCH
IN THE COURSE OF 1600 YEARS
(Compiled by Rev. Stephen L. Testa)
“And ye shall know the truth, and the truth shall
make you free.” —Jesus in John 8:32
Notice: These dates are in many cases approximate. Many of these heresies had been current in the Church years before, but only when they were officially adopted by a Church council and proclaimed by the pope as dogma of faith, did they become binding on Catholics.
And doctrine to be true must conform to the Word of God. “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” (Isaiah 8:20)
At the Reformation in the 16th Century these heresies were repudiated as having no part in the Religion of Jesus as taught in the New Testament.
Heresy Date
OF ALL THE HUMAN TRADITIONS taught and practiced by the Roman Catholic Church, which are contrary to the Bible, the most ancient are the prayers for the dead and the sign of the Cross. Both began 300 years after Christ. 310
Wax Candles introduced in church 320
Veneration of angels and dead saints 375
The Mass, as a daily celebration, adopted 394
The worship of Mary, the mother of Jesus, and the use of the term, "Mother of God", as applied to her, originated in the Council of Ephesus 431
Priests began to dress differently from the laity 500
Extreme Unction 526
The doctrine of Purgatory was first established by Gregory the Great 593
The Latin language, as the language of prayer and worship in churches, was also imposed by Pope Gregory I. 600 years after Christ
The Word of God forbids praying and teaching in an unknown tongue. (1st Corinthians 14:9). 600
The Bible teaches that we pray to God alone. In the primitive church never were prayers directed to Mary, or to dead saints. This practice began in the Roman Church.
(Matthew 11:28; Luke 1:46; Acts 10:25-26; 14:14-18) 600
The Papacy is of pagan origin. The title of pope or universal bishop, was first given to the bishop of Rome by the wicked emperor Phocas.
This he did to spite Bishop Ciriacus of Constantinople, who had justly excommunicated him for his having caused the assassination of his predecessor emperor Mauritius. Gregory 1, then bishop of Rome, refused the title, but his successor, Boniface III, first assumed title "pope."
Jesus did not appoint Peter to the headship of the apostles and forbade any such notion. (Luke 22:24-26; Ephesians 1:22-23; Colossians 1:18; 1st Corinthians 3:11).
Note: Nor is there any mention in Scripture, nor in history, that Peter ever was in Rome, much less that he was pope there for 25 years; Clement, 3rd bishop of Rome, remarks that "there is no real 1st century evidence that Peter ever was in Rome." 610
The kissing of the Pope's feet
It had been a pagan custom to kiss the feet of emperors. The Word of God forbids such practices. (Read Acts 10:25-26; Revelation 19:10; 22:9). 709
The Temporal power of the Popes
When Pepin, the usurper of the throne of France, descended into Italy, called by Pope Stephen II, to war against the Italian Lombards, he defeated them and gave the city of Rome and surrounding territory to the pope. Jesus expressly forbade such a thing, and He himself refused worldly kingship. (Read Matthew 4:8-9; 20:25-26; John 18:38). 750
Worship of the cross, images and relics was authorized
This was by order of Dowager Empress Irene of Constantinople, who first caused to pluck the eyes of her own son, Constantine VI, and then called a church council at the request of Hadrian I, pope of Rome at that time.
Such practice is called simply IDOLATRY in the Bible, and is severely condemned. (Read Exodus 20:4; 3:17; Deuteronomy 27:15; Psalm 115). 788
Holy Water, mixed with a pinch of salt and blessed by the priest, was authorized 850
The veneration of St. Joseph began 890
The baptism of bells was instituted by Pope John XIV 965
Canonization of dead saints, first by Pope John XV
Every believer and follower of Christ is called saint in the Bible. (Read Romans 1:7; 1st Colossians 1:2). 995
Fasting on Fridays and during Lent were imposed
Imposed by popes said to be interested in the commerce of fish. (Bull, or permit to eat meat), some authorities say, began in the year 700. This is against the plain teaching of the Bible. (Read Matthew 15:10; 1st Corinthians 10:25; 1st Timothy 4:1-3). 998
The Mass was developed gradually as a sacrifice; attendance made obligatory in the 11th century.
The Bible teaches that the sacrifice of Christ was offered once and for all, and is not to be repeated, but only commemorated in the Lord's Supper. (Read Hebrews 7:27; 9:26-28; 10:10-14).
The celibacy of the priesthood was decreed by Pope Hildebrand, Boniface VII
Jesus imposed no such rule, nor did any of the apostles. On the contrary, St. Peter was a married man, and St. Paul says that bishops were to have wife and children. (Read 1st Timothy 3:2,5, and 12; Matthew 8:14-15). 1079
The Rosary, or prayer beads was introduced by Peter the Hermit, in the year 1090. Copied from Hindus and Mohammedans
The counting of prayers is a pagan practice and is expressly condemned by Christ. (Matthew 6:5-13). 1090
The Inquisition of heretics was instituted by the Council of Verona in the year 1184. Jesus never taught the use of force to spread His religion 1184
The sale of Indulgences, commonly regarded as a purchase of forgiveness and a permit to indulge in sin.
Christianity, as taught in the Bible, condemns such a traffic and it was the protest against this traffic that brought on the Protestant Reformation in the 16th century. 1190
The dogma of Transubstantiation was decreed by Pope Innocent III, in the year
By this doctrine the priest pretends to perform a daily miracle by changing a wafer into the body of Christ, and then he pretends to eat Him alive in the presence of his people during Mass. The Bible condemns such absurdities; for the Lord's Supper is simply a memorial of the sacrifice of Christ. The spiritual presence of Christ is implied in the Lord's Supper. (Read Luke 22:19-20; John 6:35; 1st Corinthians 11:26). 1215
Confession of sin to the priest at least once a year was instituted by Pope Innocent III., in the Lateran Council
The Bible commands us to confess our sins direct to God. (Read Psalm 51:1-10; Luke 7:48; 15:21; 1st John 1:8-9). 1215
The adoration of the wafer (Host), was decreed by Pope Honorius
So the Roman Church worships a God made by human hands. This is plain idolatry and absolutely contrary to the spirit of the Gospel. (Read John 4:24). 1220
The Bible forbidden to laymen and placed in the Index of forbidden books by the Council of Valencia
Jesus commanded that the Scriptures should be read by all. (John 5:39; 1st Timothy 3:15-17). 1229
The Scapular was invented by Simon Stock, and English monk
It is a piece of brown cloth, with the picture of the Virgin and supposed to contain supernatural virtue to protect from all dangers those who wear it on naked skin. This is fetishism. 1287
The Roman Church forbade the cup to the laity, by instituting the communion of one kind in the Council of Constance
The Bible commands us to celebrate the Lord's Supper with unleavened bread and the fruit of the vine. (Read Matthew 26:27; 1st Corinthians 11:26-29). 1414
The doctrine of Purgatory was proclaimed as a dogma of faith by Council of Florence
There is not one word in the Bible that would teach the purgatory of priests. The blood of Jesus Christ cleanseth us from all sins. (Read 1st John 1:7-9; 2:1-2; John 5:24; Romans 8:1). 1439
The doctrine of 7 Sacraments affirmed
The Bible says that Christ instituted only two ordinances, Baptism and the Lord's Supper. (Read Matthew 28:19-20; 26:26-28). 1439
The Ave Maria, part of the last
It was completed 50 years afterward and finally approved by Pope Sixtus V, at the end of the 16th century. 1508
The Council of Trent, held in the year 1545, declared that Tradition is of equal authority with the Bible
By tradition is meant human teachings. The Pharisees believed the same way, and Jesus bitterly condemned them, for by teaching human tradition, they nullified the commandments of God. (Read Mark 7:7-13; Colossians 2:8; Revelation 22:18). 1545
The apocryphal books were added to the Bible also by the Council of Trent
These books were not recognized as canonical by the Jewish Church. (See Revelation 22:8-9). 1546
The Creed of Pope Pius IV was imposed as the official creed 1560 years after Christ and the apostles
True Christians retain the Holy Scriptures as their creed. Hence their creed is 1500 years older than the creed of Roman Catholics. (Read Galatians 1:8). 1560
The Immaculate Conception of the Virgin Mary was proclaimed by Pope Pius IX
The Bible states that all men, with the sole exception of Christ, are sinners. Mary herself had need of a Savior. (Read Romans 3:23; 5:12; Psalm 51:5; Luke 1:30,46,47). 1834
In the year 1870 after Christ, Pope Pius IX proclaimed the dogma of Papal Infallibility
This is a blasphemy and the sign of the apostasy and of the antichrist predicted by St. Paul. (Read 2nd Thessalonians 2:2-12; Revelation 17:1-9; 13:5-8,18).
Many Bible students see the number of the beast (Rev. 13:18), 666 in the Roman letters of the Pope's title: "VICARIVS FILII DEI." -- V-5, I-1; C-100, I-1; V-S, I-1; L-50, I-1; I-1; D-500, I-l — Total, 666. 1870
Pope Plus X, in the year 1907, condemned together with "Modernism", all the discoveries of modern science which are not approved by the Church
Pius IX had done the same thing in the Syllabus of 1864. 1907
In the year 1930 Pius XI, condemned the Public Schools 1930
In the year 1931 the same pope Pius XI, reaffirmed the doctrine that Mary is "the Mother of God"
This doctrine was first invented by the Council of Ephesus in the year 431. This is a heresy contrary by Mary's own words. (Read Luke 1:46-49; John 2: l-5). 1931
In the year 1950 the last dogma was proclaimed by Pope Pius XII, the Assumption of the Virgin Mary 1950
CONCLUSION
What will be the next invention? The Roman Church says it never changes; yet, it has done nothing else but invent new doctrines which are contrary to the Bible, and has practiced rites and ceremonies taken bodily from paganism. Some scholar has found that 75% of the rites and ceremonies of the Roman Church are of pagan origin.
Note: Cardinal Newman, in his book, “The Development of the Christian Religion,” admits that ... “Temples, incense, oil lamps, votive offerings, holy water, holidays and season of devotions, processions, blessing of fields, sacerdotal vestments, the tonsure (of priests and monks and nuns), images ... are all of pagan origin...” (Page 359).
HERESIES are those doctrines and practices which are contrary to the Bible. They are also called "human traditions" or "doctrines of men". Both Peter and Paul predicted and warned that in the later times "false teachers" would rise within the Church and bring in "damnable heresies" and "doctrines of devils". (Read 2nd Peter 2:1-3, and 1st Timothy 3:2-5). Jesus rebuked the Pharisees, for they transgressed the commandments of God by keeping their traditions. “in vain,” He said, "they worship me by keeping for doctrines the commandments of men" (Matthew 15:3,9).
The real heretics therefore, are the Roman Catholics and the true orthodox are the Evangelical Christians.
BRETHREN! The Word of God commands us to get out of Babylon, saying: "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." (Revelation 18:4). All true Christians will remain faithful to the religion of Christ as taught in the Bible, and heed the warning of the Apostle Paul, who said: "But though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed." (Galatians 1:8).

long for the pure word

1 PETER 2 So get rid of all evil behavior. Be done with all deceit, hypocrisy, jealousy, and all unkind speech. ² Like newborn babies, you must crave pure spiritual milk so that you will grow into a full experience of salvation. Cry out for this nourishment, ³ now that you have had a taste of the Lord’s kindness. ¹

If you know and love Jesus you need to be done with sin and evil behavor Just stop it. We r now filled with the Lord Jesus and he is going to change our lifestyles and everything because we are new in him. If we are not growing we need the milk of the bible in us everhy day. A new born is only going to take milk so if your new in Jesus then read and let the Lord give you basics but you need to try to get the word into you. He will lead you into deep things in the word to. You know the Love of Jesus you need to gry out for more.

Long for the bible

Long for—word.—ἐπιποθεῖν denotes intense and ever recurring desire. While the regenerate experience a longing after the word of God, by which they had been begotten, similar to the desire of newborn babes for their mother’s milk, Ps. 119:31, 72; 19:11, still the hereditary sin which yet cleaves to them renders it necessary that they should be constantly urged to the diligent use of the divine word in order to partake of it.—Milk, in opposition to solid food, 1 Cor. 3:2; Heb. 5:12; 6:1, signifies the rudiments of Christian doctrine, not only its simple representation adapted to the capacity of the weak but also the more easily intelligible articles of Christianity. In this place, however, where no such antithesis exists, the figure comprises the sum-total of Christianity, the whole Gospel. Milk is the first, most simple, most refreshing, most wholesome food, especially for children; so is the word of God, cf. Is. 55:1. The most advanced Christians ought to consider themselves children, in respect of what they are to be hereafter. “Christ, the crucified, is milk for babes, food for the advanced.” Augustine. Clement of Alexandria suggests the partaking of the incarnate Logos.—λογικόν is best explained by the Apostle’s peculiarity to elucidate his figures by additional illustrations, cf. ch. 1:13, 23. It is milk contained in and flowing from the word, spiritual milk, which, as Luther explains, is drawn with the soul. The rendering ‘reasonable’ is against the usus loquendi of the New Testament, and equally inadmissible in Rom. 12:1. [Alford renders ‘spiritual’ after Allioli and Kistemaker.—M.] The nature of this milk is further defined by ἄδολον, which means unadulterated, pure, cf. 2 Cor. 4:2; 2:17. [ἄδολον seems rather to be in contrast with δόλον in v. 1.—M.] It is consequently doctrine that is not compounded with human wisdom and thus rendered inefficacious. For the word of God has the property that it exerts purifying, liberating, illuminating and consoling influences only in its purity and entireness. Irenæus says of the heretics: “They mix gypsum with the milk, they taint the heavenly doctrine with the poison of their errors.”²

That is the way we should always approach evil. The writer of Hebrews encourages us to “lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us” (Heb. 12:1). In order to repent, we must turn from every form of sin.

Do you realize how many of our problems would be resolved if we took that counsel seriously? If we would only flee from sin, our lives would be so much more full and blessed. Sin deprives us of God’s best, and yet often we play games with sin. We try to get as close as possible without being burned. But sin is never without consequence. What we sow, we reap. “For he who sows to his flesh will of the flesh reap corruption” (Gal. 6:8).³

do not get junk of the world but get the longing for the bible

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious.

Peter closed the first chapter of his epistle by saying we should love one another fervently because we’re members of the same family. Just as we were all conceived by the incorruptible Word of God, as newborn babes, we’re to continue in the Word of God.

If you’re a parent, you know how newborn babes crave milk. In the middle of the night, they want milk. When you’re trying to study, they want milk. Every few hours they want milk. Peter says we’re to be the same way. He doesn’t say if we’re newborn babes, or when we’re newborn babes, but rather we’re to continue all the days of our lives as newborn babes, craving the sincere milk of the Word.

If we are all in the Word together, the result will be unity. If you don’t believe me, take a look around. This group of people would never get together for any other reason except the Word. We have different interests, political inclinations, ideas, philosophies, and backgrounds. However, as we study the Word, we are knit together in unity.

That is why we are to lay aside the slow-burning anger of malice, the trickery of guile, and the divisiveness of hypocrisy, envy, and evil speaking. The degree to which those attributes exist in our lives will be the degree to which our hunger for the Word will be diminished.

No matter how good the meal my wife, Tammy, prepares for me, if I stop off at McDonald’s on the way home and score a couple of Quarter Pounders with large fries—and super-size the whole deal—when I get home, I won’t be interested in what she’s made.

When people stop reading or studying the Word, it’s because they’re eating the junk food of the world. That’s why Peter says, “First lay aside the junk and then you will desire the milk of the Word.”

milk

“As newborn babes desire the sincere milk of the word.” Instead of “sincere” milk, I translate it pure milk or spiritual milk. Just as a hungry baby reaches for the bottle, a believer is to desire the Word of God.

I remember when our little grandson was born. Because his father was over in Turkey at the time, his mother brought him into our home. We had him with us those first few months, and every now and then it was my task to give him his bottle. I want to tell you, that little fellow went into high gear when he saw that bottle of milk. He started moving his hands, his mouth, his feet—he was reaching out for it with every part of his body. At that time I was still the pastor of a congregation, and I thought, I wish I had a congregation that would reach out after the Word of God like that!

My friend, without a hunger for the Word of God you will not grow in grace and in the knowledge of Christ. You will not develop as a Christian—you will always be in your babyhood. We must remember that a little baby and a full–grown man are both human beings, but they are in different stages of growth and development. The little one needs milk so he can grow up to become a man. Now, how does a Christian grow? He grows by studying the Word of God. There is no growth apart from the Word of God.

I receive letters from many pastors who tell me that they are wet nurses for a lot of little babes. As one pastor said, “I spend my time burping spiritual babies!” Those babies should grow up so they wouldn’t need a pastor to pat them and burp them all the time. And they would grow if they desired the pure milk of the Word.

It is my conviction that the “pure milk of the word” means the total Word of God. We don’t grow spiritually by lifting out a verse for comfort here and there. We need the total Word of God to grow. We need a full, well–balanced diet. Of course, we start out with milk, but the day comes when we want a porterhouse steak, a good baked potato, a green salad, and maybe some black–eyed peas on the side. And you get all the spiritual nutrition you need in the total Word of God.⁴

1 Tyndale House Publishers. (2013). Holy Bible: New Living Translation (1 Pe 2:1–3). Carol Stream, IL: Tyndale House Publishers.

2 Lange, J. P., Schaff, P., Fronmüller, G. F. C., & Mombert, J. I. (2008). A commentary on the Holy Scriptures: 1 Peter (p. 31). Bellingham, WA: Logos Bible Software.

3 Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, p. 134). Nashville, TN: Thomas Nelson Inc.

4 McGee, J. V. (1991). Thru the Bible commentary: The Epistles (1 Peter) (electronic ed., Vol. 54, pp. 47–48). Nashville: Thomas Nelson.

1 peter

¹⁷ And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; ¹⁸ knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, ¹⁹ but with the precious blood of Christ, as of a lamb without blemish and without spot. ²⁰ He indeed was foreordained before the foundation of the world, but was manifest in these last times for you ²¹ who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.

—1 Peter 1:17–21¹

God is to be your Father. He wants a close relationship with you.

The promise of eternal salvation does not relax the requirements of personal morality, as made clear in the exhortations that dominate the rest of 1 Peter. The call to Godlike holiness means abandoning “former desires” (sexual, material, social) characteristic of a lifestyle pursued out of ignorance of the gospel (cf. 2:16, 24; Rom. 6:15–23). “Fear of,” or reverence for, God (v. 17) and a keen comprehension of the significance of Christ’s substitutionary, or redemptive, death—like the atoning sacrifice of an unblemished lamb in Israelite sacrifices—should motivate the Christian for holy living and issue in genuine, active love for fellow Christians born into God’s family through the living, imperishable Word of God, Jesus Christ.²

I have conducted funerals for both the rich and the poor, and they are basically the same. Whether a casket is made of wood or gold makes little difference to the one who is dead. All we have gained in life is lost except for eternal salvation for those who have trusted in the living Christ. We have been redeemed from the futile conduct which focuses merely on this life.

Second, Peter points out that we have not been redeemed with corruptible things, like silver or gold (v. 18). Peter uses an example of what is corruptible and what is imperishable, in an exaggerated sense. We think of gold and silver as being examples of the more permanent things of our world. For example, gold and silver coins can be passed down for generations.

In comparison to eternity, Peter correctly states that they are corruptible; they are temporary at best. Our salvation has not been bought with the corruptible or the temporary which ultimately perishes. Our salvation has been bought with the eternal and with that which is so precious that all of the gold and silver in the world could not purchase it—the death and Resurrection of Jesus Christ.

But we have been redeemed with the precious blood of Christ (v. 19)! This blood was given by the Lamb of God, who was without blemish and without spot. He is the fulfillment of the Passover lamb which was to be without spot or blemish, the very best of the flock. The Passover lamb was sacrificed and its blood was placed over the doorposts of the people of Israel to protect the life of the firstborn son and all who dwelled within the house (Ex. 12).

John the Baptist came introducing Jesus in the following manner, “Behold! The Lamb of God who takes away the sin of the world” (John 1:29). Indeed, we have been redeemed by the very blood of the Lamb of God—Jesus Christ our Savior and Lord.

Peter continues by stating that Jesus was foreordained to be our Redeemer before the foundation of the world (v. 20). In other words, Jesus did not shed His blood on the Cross by accident nor by a terrible mistake wrought by hateful, sinful persons. His death and the shedding of His blood was the plan of God from the beginning of the world.

“God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). Paul confirms this marvelous truth concerning our Redemption by declaring that “He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love” (Eph. 1:4).

Although Jesus was chosen before the foundations of the world to be our Redeemer, He has been revealed, or manifested, as the Savior only in these last times (v. 20). The prophets searched for this Redeemer, but within God’s perfect plan, He was revealed centuries later in Jesus Christ (see commentary on 1 Pet. 1:10–12, p. 123).

He was not manifested or revealed within a vacuum. Peter contends that He was manifested for us who would believe in God through Him. This Redeemer is the source of our salvation.³

With the precious blood of Christ, as of a lamb without blemish and without spot.” Simon Peter, who lived with Jesus Christ for three years, said that He was without blemish and without spot. He was absolutely sinless. I will take Peter’s word for it—certainly he is in a better position to judge than modern authors who depict Jesus as just another sinful man. The modern authors write for money, but Simon Peter wasn’t in the moneymaking business. All he got for his witness of Christ was suffering and finally crucifixion. He said that we were not redeemed with corruptible things, as silver and gold, “but with the precious blood of Christ, as of a lamb without blemish and without spot.” This is an objective statement of our redemption. This is what God did for you and me.⁴

1:17 if you call on the Father. This is another way of saying, “if you are a Christian.” The believer who knows God and that He judges the works of all His children fairly, will respect God and His evaluation of his life, and long to honor his heavenly Father.

1:18 redeemed. See note on 1 Tim. 2:6. That is, to buy back someone from bondage by the payment of a price; to set free by paying a ransom. “Redemption” was a technical term for money paid to buy back a prisoner of war. Here it is used of the price paid to buy the freedom of one in the bondage of sin and under the curse of the law (i.e., eternal death, cf. Gal. 3:13). The price paid to a holy God was the shed blood of His own Son (cf. Ex. 12:1–13; 15:13; Ps. 78:35; Acts 20:28; Rom. 3:24; Gal. 4:4, 5; Eph. 1:7; Col. 1:14; Titus 2:14; Heb. 9:11–17).⁵

Redemption

1:18, 19. The word redeem means “to purchase.” When Christ died for our sins, He paid the price that satisfied the demands of God’s holiness. The price of redemption was the blood of Christ (1 Pet. 1:18, 19). Illustration: In explaining redemption to the Galatians, Paul used three different words that were applied to purchasing servants at the ancient slave markets. The first,agorazō, meaning “to purchase in the market,” is used to explain how Christ paid the redemption price of His blood, which was sufficient to purchase every one “sold under sin” (Gal. 3:10; 2 Pet. 2:1). Ekagorazō, meaning “to purchase and take home,” emphasizes that Christians have been purchased out of the marketplace and are no longer for sale (Gal. 3:13). The third word,lutroō, meaning “to purchase and give freedom,” emphasizes the liberty that belongs to a soul redeemed by God (Gal. 4:5). Application: The Christian is encouraged to “stand fast” in that liberty (Gal. 5:1). (First Reference, Gen. 3:21; Primary Reference, 1 Pet. 1:18; cf. Rom. 5:8.)⁶

1:17 Father who judges impartially. Though Christians will not be condemned for their sins (2:24; Is. 53:4, 5), they will be judged for their deeds as Christians and rewarded accordingly (Rom. 14:10–12; 1 Cor. 3:12–15). The reward promised, however, is not based strictly on merit; though it is bestowed according to works, the reward is still gracious. Augustine called it God’s crowning His own gifts.⁷

Note the reward is a gift.

1 Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, p. 125). Nashville, TN: Thomas Nelson Inc.

2 Fee, G. D., & Hubbard, R. L., Jr. (Eds.). (2011). The Eerdmans Companion to the Bible (p. 707). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

3 Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, pp. 126–127). Nashville, TN: Thomas Nelson Inc.

4 McGee, J. V. (1991). Thru the Bible commentary: The Epistles (1 Peter) (electronic ed., Vol. 54, p. 39). Nashville: Thomas Nelson.

5 MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., pp. 1940–1941). Nashville, TN: Word Pub.

6 King James Version study Bible . (1997). (electronic ed., 1 Pe 1:23). Nashville: Thomas Nelson.

7 Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (p. 1811). Orlando, FL; Lake Mary, FL: Ligonier Ministries.

¹⁷ And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; ¹⁸ knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, ¹⁹ but with the precious blood of Christ, as of a lamb without blemish and without spot. ²⁰ He indeed was foreordained before the foundation of the world, but was manifest in these last times for you ²¹ who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.

—1 Peter 1:17–21¹

God is to be your Father. He wants a close relationship with you.

The promise of eternal salvation does not relax the requirements of personal morality, as made clear in the exhortations that dominate the rest of 1 Peter. The call to Godlike holiness means abandoning “former desires” (sexual, material, social) characteristic of a lifestyle pursued out of ignorance of the gospel (cf. 2:16, 24; Rom. 6:15–23). “Fear of,” or reverence for, God (v. 17) and a keen comprehension of the significance of Christ’s substitutionary, or redemptive, death—like the atoning sacrifice of an unblemished lamb in Israelite sacrifices—should motivate the Christian for holy living and issue in genuine, active love for fellow Christians born into God’s family through the living, imperishable Word of God, Jesus Christ.²

I have conducted funerals for both the rich and the poor, and they are basically the same. Whether a casket is made of wood or gold makes little difference to the one who is dead. All we have gained in life is lost except for eternal salvation for those who have trusted in the living Christ. We have been redeemed from the futile conduct which focuses merely on this life.

Second, Peter points out that we have not been redeemed with corruptible things, like silver or gold (v. 18). Peter uses an example of what is corruptible and what is imperishable, in an exaggerated sense. We think of gold and silver as being examples of the more permanent things of our world. For example, gold and silver coins can be passed down for generations.

In comparison to eternity, Peter correctly states that they are corruptible; they are temporary at best. Our salvation has not been bought with the corruptible or the temporary which ultimately perishes. Our salvation has been bought with the eternal and with that which is so precious that all of the gold and silver in the world could not purchase it—the death and Resurrection of Jesus Christ.

But we have been redeemed with the precious blood of Christ (v. 19)! This blood was given by the Lamb of God, who was without blemish and without spot. He is the fulfillment of the Passover lamb which was to be without spot or blemish, the very best of the flock. The Passover lamb was sacrificed and its blood was placed over the doorposts of the people of Israel to protect the life of the firstborn son and all who dwelled within the house (Ex. 12).

John the Baptist came introducing Jesus in the following manner, “Behold! The Lamb of God who takes away the sin of the world” (John 1:29). Indeed, we have been redeemed by the very blood of the Lamb of God—Jesus Christ our Savior and Lord.

Peter continues by stating that Jesus was foreordained to be our Redeemer before the foundation of the world (v. 20). In other words, Jesus did not shed His blood on the Cross by accident nor by a terrible mistake wrought by hateful, sinful persons. His death and the shedding of His blood was the plan of God from the beginning of the world.

“God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). Paul confirms this marvelous truth concerning our Redemption by declaring that “He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love” (Eph. 1:4).

Although Jesus was chosen before the foundations of the world to be our Redeemer, He has been revealed, or manifested, as the Savior only in these last times (v. 20). The prophets searched for this Redeemer, but within God’s perfect plan, He was revealed centuries later in Jesus Christ (see commentary on 1 Pet. 1:10–12, p. 123).

He was not manifested or revealed within a vacuum. Peter contends that He was manifested for us who would believe in God through Him. This Redeemer is the source of our salvation.³

With the precious blood of Christ, as of a lamb without blemish and without spot.” Simon Peter, who lived with Jesus Christ for three years, said that He was without blemish and without spot. He was absolutely sinless. I will take Peter’s word for it—certainly he is in a better position to judge than modern authors who depict Jesus as just another sinful man. The modern authors write for money, but Simon Peter wasn’t in the moneymaking business. All he got for his witness of Christ was suffering and finally crucifixion. He said that we were not redeemed with corruptible things, as silver and gold, “but with the precious blood of Christ, as of a lamb without blemish and without spot.” This is an objective statement of our redemption. This is what God did for you and me.⁴

1:17 if you call on the Father. This is another way of saying, “if you are a Christian.” The believer who knows God and that He judges the works of all His children fairly, will respect God and His evaluation of his life, and long to honor his heavenly Father.

1:18 redeemed. See note on 1 Tim. 2:6. That is, to buy back someone from bondage by the payment of a price; to set free by paying a ransom. “Redemption” was a technical term for money paid to buy back a prisoner of war. Here it is used of the price paid to buy the freedom of one in the bondage of sin and under the curse of the law (i.e., eternal death, cf. Gal. 3:13). The price paid to a holy God was the shed blood of His own Son (cf. Ex. 12:1–13; 15:13; Ps. 78:35; Acts 20:28; Rom. 3:24; Gal. 4:4, 5; Eph. 1:7; Col. 1:14; Titus 2:14; Heb. 9:11–17).⁵

Redemption

1:18, 19. The word redeem means “to purchase.” When Christ died for our sins, He paid the price that satisfied the demands of God’s holiness. The price of redemption was the blood of Christ (1 Pet. 1:18, 19). Illustration: In explaining redemption to the Galatians, Paul used three different words that were applied to purchasing servants at the ancient slave markets. The first,agorazō, meaning “to purchase in the market,” is used to explain how Christ paid the redemption price of His blood, which was sufficient to purchase every one “sold under sin” (Gal. 3:10; 2 Pet. 2:1). Ekagorazō, meaning “to purchase and take home,” emphasizes that Christians have been purchased out of the marketplace and are no longer for sale (Gal. 3:13). The third word,lutroō, meaning “to purchase and give freedom,” emphasizes the liberty that belongs to a soul redeemed by God (Gal. 4:5). Application: The Christian is encouraged to “stand fast” in that liberty (Gal. 5:1). (First Reference, Gen. 3:21; Primary Reference, 1 Pet. 1:18; cf. Rom. 5:8.)⁶

1:17 Father who judges impartially. Though Christians will not be condemned for their sins (2:24; Is. 53:4, 5), they will be judged for their deeds as Christians and rewarded accordingly (Rom. 14:10–12; 1 Cor. 3:12–15). The reward promised, however, is not based strictly on merit; though it is bestowed according to works, the reward is still gracious. Augustine called it God’s crowning His own gifts.⁷

Note the reward is a gift.

1 Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, p. 125). Nashville, TN: Thomas Nelson Inc.

2 Fee, G. D., & Hubbard, R. L., Jr. (Eds.). (2011). The Eerdmans Companion to the Bible (p. 707). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

3 Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, pp. 126–127). Nashville, TN: Thomas Nelson Inc.

4 McGee, J. V. (1991). Thru the Bible commentary: The Epistles (1 Peter) (electronic ed., Vol. 54, p. 39). Nashville: Thomas Nelson.

5 MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., pp. 1940–1941). Nashville, TN: Word Pub.

6 King James Version study Bible . (1997). (electronic ed., 1 Pe 1:23). Nashville: Thomas Nelson.

7 Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (p. 1811). Orlando, FL; Lake Mary, FL: Ligonier Ministries.